Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	glory_n	live_v	4,722	5	5.3684	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25708	Apophthegmata aurea, regia, Carolina apophthegms, I. Theological, II. Moral, III. Political / collected out of the imcomparable Eikōn basilikē of His Most Glorious Majestie King Charls [sic] the First.; Eikon basilike. Selections.	Charles I, King of England, 1600-1649.; Gauden, John, 1605-1662.	1649 (1649)	Wing A3560A; ESTC R331	29,607	56

the Trees p. 246. 24. God somtimes punishe's a people with continuance in their sin and suffer's them to bee deluded with the prosperitie of their wickedness p. 247. 30. Keep You to true Principles of Pietie Virtue and Honor You shall never want a Kingdom p. 248. 8. My Conscience I thank God is dearer to Mee then a thousand Kingdoms p. 251. 2. In Prosperitie wee should not bee wholly strangers to the contemplations of Mortalitie those are never unseasonable since this is alwaies uncertain Death beeing an Eclips which oft happeneth as well in clear as cloudie daies p. 252. 5. It is the greatest glorie of a Christian's life to die daily in conquering by a lively faith and patient hope of a better life those partial and quotidian deaths which kill us as it were by piece-mea● and make us over-over-live our own fates p. 253. 9. A Christian ought not to think that life too long or tedious wherein God give's him anie opportunities if not to do yet to suffer with such Christian patience and magnanimitie in a good Caus as are the greatest honor of our lives and the best improovment of our deaths p. 254. 6. In point of true Christian valor it argue's pusillanimitie to desire to die out of weariness of life and a want of that Heroïck greatness of spirit which becom's a Christian in the patient and generous susteining those afflictions which as shadows necessarily attend us while wee are in this bodie and which are lessened or enlarged as the Sun of our prosperitie move's higher or lower whose total absence is best recompensed with the Dew of Heaven p. 254. 13. The assaults of Affliction may bee terrible like Sampsons Lion but they yield much sweetness to those that dare to encounter and overcom them who know how to over-live the witherings of their Gourds without discontent or peevishness while they may yet convers with God p. 254. 24. Our greatest conquest of death is from the power and love of Christ who hath swallow'd up death in the victorie of his Refurrection and the glorie of his Asscension p. 258. 20. Charitie is the noblest Revenge upon and victorie over My Destroiers p. 258. 28. As the greatest temptations to sin are wrapped up in seeming prosperities so the severest vengeances of God are them most accomplished when men are suffered to complete their wicked purposes p. 259. 13. God's Mercie will more then infinitely recompens what ever by man's injustice Hee is pleased to deprive us off p. 260. 2. God's righteous judgment will confute their fallacie who from worldlie success rather like Sophisters then sound Christians draw those popular conclusions for God's approbation of their actions p. 261. 30. God's wise providence oft permit's manie events which His revealed Word the onely clear safe and fixed rule of good Actions and good Consciences in no sort approv's p. 262. 5. I shall bee more then Conqueror through Christ's enabling Mee for whom I have hitherto suffered as hee is the Autor of Truth Order and Peace for all which I have been forced to contend against Error Faction and Confusion p. 263. 16. If I must suffer a violent death with My Saviour it is but Mortalitie crowned with Martyrdom where the debt of death which I ow for sin to nature shall bee raised as a gift of faith patience offered to God p. 263. 22. The trophees of My Charitie will bee more glorious and durable over them then their ill-managed victories over Mee p. 264. 6. I look upon the temporal destruction of the greatest King as far less deprecable then the eternal damnation of the meanest Subject p. 264. 15. It is better for us to bee dead to our selvs and live in God then by living in our selvs to bee deprived of God p. 265. 16. To contend with death is the work of a weak and mortal man to overcom it is the Grace of God alone who is Almightie and Immortal p. 265. 26. Apophthegmata Carolina II. MORAL IT is no strange thing for men left to their own Passions either to do much evil themselvs or abuse the overmuch goodness of others whereof an ungrateful surfet is the most desperate and incureable diseas p. 30. 29. Unjust hatred and jealousies are able to pervert Acts of greatest Indulgence p. 32. 8. Manie men are seldom of one minde and oftentimes the major part are not in the right p. 34. 4. Sure it cease's to bee Counsel when not Reason is used as to men to perswade but Force and terror as to beasts to drive and compel men to assent to whatever tumultuarie patrons shall project Hee deserv's to bee a slave without pitie or redemption that is content to have the rational Soveraigntie of his soul and libertie of his will and words so captivated p. 34. 18. I do not think My Kingdoms so considerable as to preserv them with the forfeiture of that freedom which cannot bee denied Mee as a King becaus it belong's to Mee as a man and a Christian owning the dictates of none but God to bee above Mee as obligeing Mee to consent Better for Mee to die enjoying this Empire of My soul which Subject's Mee onely to God so far as by Reason or Religion hee direct's Mee then live with the title of a King if it should carrie such a vassalage with it as not to suffer Mee to use My reason Conscience in what I declare as a King to like or dislike p. 34. 27. I shall never think My self conscientiously tied to go as oft against My Conscience as I should consent to such new proposals which My Reason in Justice Honor and Religion bid's Mee denie p. 35. 30. Error and Passion is a shadow of Reason and must serv those that are destitute of the Substance p. 36. 25. Sure that man cannot bee blameable to God or Man who seriously endevour's to see the best reason of things and faithfully follow's what hee take's for reason the uprightness of his intentions will excuse the possible failing of his understanding If a Pilot at sea cannot see the Pole-star it can bee no fault in him to steer his coursby such stars as do best appear to him It argue's rather those men to bee conscious of their defects of Reason and convincing arguments who call in the assistance of meer force to carrie on the weakness of their Counsels and proposals p. 36. 28. I can bee content to recede much from My own Interests and Personal Rights of which I conceiv My self to bee Master But in what concern's truth justice the rights of the Church and My Crown together with the general good of My Kingdoms which I am bound to preserv as much as morally lie's in Mee here I am and ever shall bee fix't and resolute nor shall anie man gain My consent to that wherein My heart give's My tongue or hand the lie nor will I bee brought to affirm that to men which in My conscience I denie before God pag. 37. 30. The

that attend the crie and hollaw of those Men who hunt after factions and private designs to the ruine of Church and State pag. 83. 22. Sudden and vast desires of change must bee imputed to those few who armed themselvs with the manieheaded and manie-handed Tumults p. 85. 15. It is the resolution of a good Prince that nothing of Passion or Peevishness or List to contradict or vanitie to shew his Negative power shall have anie Biass upon his judgment to make him gratifie his will by denying anie thing which reason and conscience command's him not Nor on the other side to consent to more then Reason Justice Honor and Religion persuade Him to bee for God's glorie the Churche's good His people's welfare and His own peace p 85. 28. A good Prince will studie to satisfie his People but will never for fear or flatterie gratifie anie Faction how potent soever for this were to nourish the diseas and oppress the bodie p. 86. 10. The Interest of a Prince lie's as much in the common welfare of His Subjects as som men's doth in their perturbations who think they cannot do well but in evil times p 91 11. A pious Prince look's upon the effusion of his Subject's blood as exhausted out of his own veins p 96. 30. It cannot but seem either passion or som self-seeking more then true zeal and pious discretion for anie forreign State or Church to prescribe such medicines onely for others which themselvs have used rather successfully then commendably not considering that the same physick on different constitutions will have different operations that may kill one which doth but cure another p. 101. 26. Men jealous of the justifiableness of their doings and designs before God never think they have humane strength enough to carrie their work on seem it never so plausible to the people what cannot bee justified in Law and Religion had need to bee fortified with Power pag. 107. line 4. Inconstancie attend's all mindes engaged in violent motions p. 107. 11. In vain do men think to build their Pietie on the ruines of Loialtie Nor can those confederations bee durable when subjects make bankrupt of their Allegiance under pretens of setting up a quicker trade for Religion 108. 6. All Reason and true policie will teach subjects that their chiefest interest consist's in their fidelitie to the Crown not in their serviceableness to anie Partie p. 108. 18. Som men have so much of the serpent's subtiltie that they forget the Doves simplicitie p. 109. 2. Ambitious mindes never think they have laid snares and gins enough to catch and hold the vulgar credulitie for by such politick and seemingly-pious stratagems they think to keep the populacie fast to their Parties under the terror of perjurie p. 112. 1. No after-Contracts devised and imposed by a few men in a declared Partie without the consent of the Prince and without anie like power or precedent from God's or Man's Law can bee ever thought by judicious men sufficient either to absolv or slacken those moral and eternal bonds of dutie which lie upon all subject's consciences both to God and their Prince p. 112. 11. Illegal waies seldom or never intend the engageing men more to duties but onely to Parties Therefore it is not regarded how they keep their Covenants in point of Pietie pretended provided they adhere firmly to the Partie and design intended p. 114. 13. Unjust it is both in the eie of Reason and Religion to deprive the most sacred emploiment of all due encouragements p. 118. 3. The worst effects of open hostilitie com short of the designs of the stratagems and conflicts of Malice which by falsities seek to oppress the Truth and by jealousies to supplie the defect of real causses p. 122. 13. A good King can more willingly lose his Crowns then his Credit nor are his Kingdoms so dear to him as his Reputation and Honor Those must have a period with his life but these may survive to a glorious kinde of immortalitie when hee is dead and gon a good name beeing the embalming of Princes and a sweet consecrating of them to an eternitie of love and gratitude among Posteritie p. 122. 15. When our eies are blinded with the mists of suspicions wee are soon misled into the percipices of actions p. 123. 4. A Good Prince is too conscious to his own affections toward the generalitie of his people to suspect theirs to him p. 124. 7. The sens of the injuries don unto his subjects is as sharp as those don to a Prince himself p. 124. 20. I had rather prevent My peoples ruine then rule over them nor am I so ambitious of that Dominion which is but My Right as of their happiness p. 125. 13. I had rather suffer all the miseries of life and die manie deaths then shamefully to desert or dishonorably to betraie My own just Rights Sovereigntie p. 125. 20. Som look so much at the goodness of the end propounded that they consider not the lawfulness of the means used nor the depth of the mischief plotted and intended p. 127. 29. No men were more willing to complain then I was to redress what I saw in reason was either don or advised amiss p. 131. 18. The nois and ostentation of Libertie an usual artifice to withdraw peoples affections from their Prince to innovateing designs p. 132. 9. Libertie in the popular sens is to do what everie man liketh best p. 132. 13. The divinest libertie is to will what men should and to do what they so will according to Reason Laws and Religion p. 132. 15. The bounds of the Laws good men count their Ornament and Protection others their manacles and Oppression p. 132. 30. It is not just anie man should expect the reward and benefit of the Law who despiseth it's rule and direction loseing justly his safetie while hee seek's an unreasonable Libertie p. 133. 3. They are the best preservers of true Liberties who allow themselvs the least licentiousness against or beyond the Laws p. 133. 9. It is impossible those men should bee really tender of their fellow-subjects Liberties who have the hardiness to use their King with so severe restraints against all Laws both divine and humane p. 133. 13. Proud and arrogant activitie seek's to hatch everie egg of different opinion to a Faction or schism 133. 23. Never were anie Princes more Glorious then those whom God hath suffered to bee tried in the fornace of Afflictions by their injurious Subjects p. 134. 30. 'T is no wonder if men not fearing God should not honor their King p. 135. 21. God hath graven such characters of divine autoritie and Sacred Power upon Kings as none may without sin seek to blot them out p. 135. 27. The pride of those that studie Novelties can hardly allow former times anie share or degree of wisdom or godliness p. 138. 12. Slight and easie is that Legerdemane which will serv to delude the Vulgar pag. 144. line 8. No